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In the Name of God بسم الله

Narrations Like Qur'anic Verses Can be Abrogated, too

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  • Veteran Member

سلام

Here's a Mawthaq narration.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي أَيُّوبَ اَلْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ مَا بَالُ أَقْوَامٍ يَرْوُونَ عَنْ فُلاَنٍ وَ فُلاَنٍ عَنْ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ لاَ يُتَّهَمُونَ بِالْكَذِبِ فَيَجِيءُ مِنْكُمْ خِلاَفُهُ قَالَ إِنَّ اَلْحَدِيثَ يُنْسَخُ كَمَا يُنْسَخُ اَلْقُرْآنُ . 

 

Some of the narrations by The Prophet ((صلى الله عليه وآله وسلم)) could be time-based and abrogated at a later time. 

So, if you read an authentic narration from an Imam (عليه السلام), which seems to contradict an authentic narration from The Prophet ((صلى الله عليه وآله وسلم)), it is probably the older narration was abrogated and replaced by a better one.

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  • Veteran Member

Even during The Prophet's own time narrations could abrogate each other. 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ مَا بَالِي أَسْأَلُكَ عَنِ اَلْمَسْأَلَةِ فَتُجِيبُنِي فِيهَا بِالْجَوَابِ ثُمَّ يَجِيئُكَ غَيْرِي فَتُجِيبُهُ فِيهَا بِجَوَابٍ آخَرَ فَقَالَ إِنَّا نُجِيبُ اَلنَّاسَ عَلَى اَلزِّيَادَةِ وَ اَلنُّقْصَانِ قَالَ قُلْتُ فَأَخْبِرْنِي عَنْ أَصْحَابِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ صَدَقُوا عَلَى مُحَمَّدٍ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَمْ كَذَبُوا قَالَ بَلْ صَدَقُوا قَالَ قُلْتُ فَمَا بَالُهُمُ اِخْتَلَفُوا فَقَالَ أَ مَا تَعْلَمُ أَنَّ اَلرَّجُلَ كَانَ يَأْتِي رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَيَسْأَلُهُ عَنِ اَلْمَسْأَلَةِ فَيُجِيبُهُ فِيهَا بِالْجَوَابِ ثُمَّ يُجِيبُهُ بَعْدَ ذَلِكَ مَا يَنْسَخُ ذَلِكَ اَلْجَوَابَ فَنَسَخَتِ اَلْأَحَادِيثُ بَعْضُهَا بَعْضاً

 

Considering that Imams (عليه السلام) never contradict The Prophet ((صلى الله عليه وآله وسلم)), it is likely that if they utter an answer that seems to contradict a prophetic narration, it was The Prophet ((صلى الله عليه وآله وسلم)) himself, who at a later time voided an earlier narration. In other words, The Imams (عليه السلام) do not abrogate the narrations of the prophet.l, rather they know what the prophet himself has abrogated. 

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  • Advanced Member

Wa alaikum as-salaam,

Is this true ? Can you give an example ?

I always thought that the halal of Muhammad (S) is halal until Qiyamah, and the haram of Muhammad (S) is haram until Qiyamah...

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8 hours ago, Mohamad Abdel-Hamid said:

Wa alaikum as-salaam,

Is this true ? Can you give an example ?

I always thought that the halal of Muhammad (S) is halal until Qiyamah, and the haram of Muhammad (S) is haram until Qiyamah...

I have not encountered any specific examples. However, according to both of authentic narrations that I posted, it is possible. In addition, to claim that a narration or a verse can abrogate another narration or a verse doesn't contradict the fact that Halal/Haram of Muhammad ((صلى الله عليه وآله وسلم)) are until Qiyamah. Halal/Haram rulings can be context-based. They are eternal in the sense that whenever the same context is reached, until Qiyamah, the same ruling must be applied. However, within new contexts narrations can abrogate rulings that were meant for a different older (non-relevant) contexts. 

 

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